Product Details

• Amazon Sales Rank: #111196 in Books
• Published on: 1977-06-01
• Original language: English
• Number of items: 1
• Binding: Paperback
• 627 pages

Features

• ISBN13: 9780800618995
• Condition: NEW
• Notes: Brand New from Publisher. No Remainder Mark.
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Customer Reviews

A FIRST
This was THE book that kicked off the "New Perspective" on Paul. Actually the book is mostly about Judaism. Sander's primary point is that Judaism was NOT a legalistic works-for-salvation religion. His principal axe to grind is with Ferdinand Weber and Emil Schurer, both of whom put out books on Judaism in the early 1900s or so.

His treatment of Paul is scant but potent. He sees Paul arguing that ritual works of the law (circumcision and food laws) must not be foisted on Gentile Christians -and NOT arguing that salvation is by faith and not works.

In truth this book is really rather dry - and the average theology student will get more out of reading N.T. Wright or James D.G. Dunn, who discuss Sanders extensively, critiquing and fleshing out his positions.

But if you are a Pauline student you may simply want a copy on yout shelf!

Excellent Pauline scholarship
EP Sanders delivers a memorable and convincing book on the subject of traditional Palestinian Judaism and Pauline theology. The major thrust of this book revolves around the idea that Judaism was not a works-righteousness legalistic religion which many 20th century scholars have attempted to prove; Instead, Sanders argues that traditional Judaism is a covenant religion where one maintains his status within the elect group through his piety and obedience.

To bolster and support his argument Sanders relies on textual support from Rabbinical sources, Qumran literature, and several apocryphal texts. Sanders argues that Jews believed their obedience did not earn their salvation but maintained their status within the covenant group. In other words, obedience was the condition and not the cause of salvation. This covenantal nomism as Sanders dubs it makes for an interesting argument and deconstructs the idea that Judaism is a works-righteousness religion.

Although Sanders' treatment of Paul leaves something to be desired, he does devote some serious time to reworking and understanding Paul's beliefs. Sanders sees many similarities between Paul and traditional Judaism, but also many huge differences that separate the two camps. According to Sanders, Paul believes that the only righteousness that matters comes from Jesus. Paul doesn't believe that the law cannot produce righteousness, but that the righteousness it produces isn't adequate. Paul's soteriology is extremely Christocentric and because of this the law has become irrelavant.

Also striking is Sanders' belief that Paul argued for a participatory function in Christ's death and resurrection. Sanders sees more than just an expiatory or forensic meaning in Paul's theological language. Unlike traditional Judaism which believed that righteousness was forensic and legal based on the law, Paul sees the Christians role as one of suffering and participating in Christ's life. The believer is mystically joined with Christ and through this union the believer dies and and will eventually rise with Christ. As Sanders notes the idea of being a member of corporate Israel and being a member of Christ are two starkly different concepts.

Although this books is a bit lengthy and does devote more time and study to Judaism in comparison to Paul, it is still a welcome addition to any library. This book is valuable simply for it's deep study of the Jewish faith and what the Rabbis and early 1st century Jews really believed.

Important but flawed
If anything is to be said about this volume, its impact has changed Pauline scholarship until the present time. Many distinguish between pre-Sanders and post-Sanders Pauline scholarship. This was in many ways the begining of the movement now known as the "new perspective on Paul." Most of this volume is an evaluation of second temple Judaism. Sanders believes that in the second temple period there was a united pattern of religion. This falls into the rubric of soteriology. This pattern of religion Sanders calls Covenantal Nomism. This idea is that those in the covenant with Israel are in the covenant by grace, and they remain in by obedience to the law, however, not in such a way as to say salvation is earned. Obedience does not earn but maintains ones covenant status. Sanders fights against the idea that Jewish soteriology was simply a "weighing of the scales" where one's merits and demerits were weighed against one another. This idea was popularized by Weber and despite the fact that several Jewish scholars have fought against it, it was universally accepted. Sanders certainly has valid criticisms of previous second temple scholarships, however, he overreacts. Rather than seeing Judaism as a religion of works, Sanders sees Judaism as a religion of grace. When looking at the evidence from this period however, neither picture is accurate. There is a much greater diversity of opinions in second temple literature than either position will admit. For example, Josephus, who seems to be entirely ignored in this volume does not talk in terms of national covenant. Also, Philo talks in very different categories. Books like IV Ezra (which Sanders admits) and II Enoch do portray a type of legalism. On the other hand, the Testament of Moses sees both entrance and continuation in the covenant as matters of grace.
Sanders treatment of Paul in the second section of this book has not been as influential as his evaluation of second temple literature. He believes that Paul talks not so much in forensic as participationist categories. For Paul, the law never required perfect obedience. In fact, he never saw a problem with the law until he found Christ. His thought was from solution to plight. He saw that Christ was the only way to righteousness, therefore law-righteousness must be inadequate. Sanders famous line states that "Paul's problem with Judaism was that it was not Christianity." Sanders treatment of Paul is really only largely evaluated in his next volume "Paul, the law and the Jewish People"